Psalms 136:2 — Word Study
WLCה֭וֹדוּ לֵֽאלֹהֵ֣י הָאֱלֹהִ֑ים כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
BSAGive thanksyâdâh [to express praise and gratitude] to the Godʼĕlôhîym [Elohim, the supreme deity] of godsʼĕlôhîym [the one greater than all other gods] His loving devotionchêçêd [merciful kindness, faithful love] endures foreverʻôwlâm [remains steadfast, lasts, for all eternity, always]
| Greek | English | Parsing |
|---|---|---|
| ה֭וֹדוּ | give thanks | Verb, Hiphil, imperative second person masculine plural |
| לֵֽאלֹהֵ֣י | to [the] God of | Preposition, noun common masculine plural construct |
| הָאֱלֹהִ֑ים | the gods | Particle, noun common masculine plural absolute |
| כִּ֖י | for | Particle |
| לְעוֹלָ֣ם | [is] for ever | Preposition, noun common masculine singular absolute |
| חַסְדּֽוֹ׃ | covenant loyalty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Give thanks to the God of gods. His loving devotion endures forever. |
| KJV | O give thanks unto the God of gods: for his mercy endureth for ever. |
| ASV | Oh give thanks unto the God of gods; For his lovingkindness endureth for ever. |
| YLT | Give ye thanks to the God of gods, For to the age [is] His kindness. |
| WEB | Give thanks to the God of gods, for his loving kindness endures forever. |
| BBE | O give praise to the God of gods: for his mercy is unchanging for ever. |
There are no significant differences among the translations on this verse.
The sentence presents a main action followed by a reason, emphasizing the call to gratitude and its foundation in God's enduring love.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 136:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Thankfulnessgenerated
Psalms 136:2 is part of a larger psalm that repeatedly emphasizes God's goodness and steadfast love. The psalmist invites all to give thanks, recognizing God's supreme authority over all other deities. This theme of gratitude is echoed throughout the psalm, reinforcing the idea of God's eternal mercy, as seen in the repeated refrain that follows each verse.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 82:1 | God presides in the divine assembly; He renders judgment among the gods: |
| 2 | Psalm 97:7–9 | All worshipers of images are put to shame— those who boast in idols. Worship Him, all you gods! |
| 3 | Exodus 18:11 | Now I know that the LORD is greater than all other gods, for He did this when they treated Israel with arrogance.” |
| 4 | Deuteronomy 10:17 | For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and accepting no bribe. |
| 5 | Joshua 22:22 | “The LORD, the Mighty One, is God! The LORD, the Mighty One, is God! He knows, and may Israel also know. If this was in rebellion or breach of faith against the LORD, do not spare us today. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ה֭וֹדוּ, Ho.dugenerated
The verb יָדָה (yadah) is a Hiphil imperative meaning 'to give thanks' or 'praise.' It is built from a primitive root that originally conveyed the idea of throwing or casting, akin to shooting an arrow. In worship, it signifies extending hands in gratitude and is commonly used in contexts of confession and praise.
This form emphasizes collective action, as it is directed to the second person masculine plural, calling the community to express their gratitude together. The usage in this verse highlights the importance of acknowledging God's greatness as the supreme deity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Give thanks to the God of gods.
Sentence Structuregenerated
The main clause is initiated by the verb ה֭וֹדוּ, give thanks, establishing the action of the verse. It is followed by a prepositional phrase לֵֽאלֹהֵ֣י (to the God of), which specifies the recipient of the thanks.
The structure emphasizes the call to gratitude, with the second part of the verse reinforcing the reason for this thanks — God's enduring loving devotion, which is expressed through the phrase חַסְדּֽוֹ (His loving devotion).
Septuagint Backgroundgenerated
The Septuagint translates יָדָה as ἐχομολογεῖσθε (to give thanks), which captures the essence of communal gratitude. This choice reflects a similar understanding of the act of thanksgiving in the Greek tradition.
The term used for God in the Septuagint, θεῷ, aligns with the Hebrew אֱלֹהִים, emphasizing the supreme nature of God in both texts.
In plain words — the whole versegenerated
Psalms 136:2 calls everyone to give thanks to God, who is greater than all other gods, emphasizing that His loving devotion lasts forever. This verse is part of a larger psalm celebrating God’s goodness and mercy.
Frequently Asked Questionsgenerated
It means to acknowledge and express gratitude to the supreme deity who is above all other divine beings.
God's loving devotion is highlighted to remind us of His continual mercy and faithfulness throughout all generations.
We can express thanks through prayer, worship, and by living out His teachings in our daily lives.
It implies that God's love and mercy are unchanging and everlasting, providing assurance of His faithfulness.
Reflection Questionsgenerated
- In what ways can I actively express gratitude to God in my daily life?
- How does understanding God's eternal nature influence my perspective on challenges?
- What are some specific examples of God's loving devotion that I can reflect on?
- How can I encourage others to recognize and give thanks for God's goodness?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's nature and the importance of gratitude in worship. Their insights are included here.
And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods,Early Church Fathers on Psalms 136 →
Then follows, "Give thanks to the God of gods, for His mercy endures for ever" [Psalms 136:2].Early Church Fathers on Psalms 136 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 136:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO give thanks unto the God of gods,.... Not only of the gods of the Gentiles, who are by name and not by nature gods; or of civil magistrates, who are so called, and seem to be designed in the next
Read John Gill on Psalms 136 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO give thanks unto the God of gods: for his mercy endureth for ever. O give thanks unto the God of gods ... O give thanks to the Lord of lords - from Deuteronomy 10:17.
Read Robert Jamieson on Psalms 136 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe God of gods; who is infinitely superior to all that are called gods, whether angels, or princes, or idols.
Read Matthew Poole on Psalms 136 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 136:2 O give thanks unto the God of gods: for his mercy [endureth] for ever.Ver. 2. For his mercy endureth for ever] This is the foot or burden of the whole song; neither is it any idle repetition, but a notable expression of the saints’ unsatisfiableness in praising God for his never failing mercy. These heavenly birds, having got a note, record it over and over. In the last psalm there are but six verses, yet twelve Hallelujahs.
Read John Trapp on Psalms 136 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2, 3) God of gods . . . Lord of Lords.—From Deuteronomy 10:17.
Read Charles John Ellicott on Psalms 136 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The God of gods] לאדני האדנים ladonai haadonim. As adonai signifies director, c., it may apply here, not to idols, for God is not their god but to the priests and spiritual rulers; as Lord of lords may apply to kings and magistrates, &c. He is God and ruler over all the rulers of the earth, whether in things sacred or civil.
Read AdamClarke on Psalms 136 →CambridgeThe Cambridge Bible for Schools and Colleges2. O give thanks unto the God of praises (Psalms 22:3), for &c.
Read Cambridge on Psalms 136 →Albert Barnes1798–1870Barnes' Notes on the BibleO give thanks unto the God of gods - See Deuteronomy 10:17. The supreme God; the God superior to all that is called God, or that is adored by the nations of the earth; above all to whom the name God is ever applied.
Read Albert Barnes on Psalms 136 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Give thanks to the God of gods. His loving devotion endures forever.
Give thanks to the God of gods, for his loving kindness endures forever.
Give thanks to the God of gods. His loving devotion endures forever.
Give thanks to the God of gods, for his loyal love endures.
Tyndale line
O give thanks unto the God of gods: for his mercy endureth for ever.
Oh give thanks unto the God of gods; For his lovingkindness endureth for ever.
O give thanks unto the God of gods: for his mercy endureth for ever.
O give thanks to the God of gods: for his mercy endureth for ever.
Praise ye the God of gods: for his mercie endureth for euer.
Strictly literal
Give thanks unto the God of gods, for his loving-kindness [endureth] for ever;
Give ye thanks to the God of gods, For to the age [is] His kindness.
Give thanks to the God of gods, || For His kindness [is] for all time.
O give thanks unto the God of gods; for to eternity endureth his kindness.
Oh, give thanks to the God of gods, for his covenant faithfulness endures forever.
From the Latin
On the willows in the midst thereof we hung up our instruments.
Simplified
Thank the Lord, the God of gods! For his trustworthy love lasts forever.
O give praise to the God of gods: for his mercy is unchanging for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with the Dead Sea Scrolls also preserving the same phrases. The consistency across these witnesses reinforces the integrity of the text, showing no significant variations.
ה֭וֹדוּ לֵֽאלֹהֵ֣י הָאֱלֹהִ֑ים כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הודו לאלוהי האלוהים כי לעולם חסד׳ו
6 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 136:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms